sign in sign up
<<
Home , Bern, Imperial ban, Ludwig Pfyffer, Stanser Verkommnis, Unterwalden

Swiss American Historical Society Review

Volume 40 Number 3 Article 3

11-2004

Introduction: The Swiss Protestant Reformation

Follow this and additional works at: https://scholarsarchive.byu.edu/sahs_review

Part of the European History Commons, and the European Languages and Societies Commons

Recommended Citation (2004) "Introduction: The Swiss Protestant Reformation," Swiss American Historical Society Review: Vol. 40 : No. 3 , Article 3. Available at: https://scholarsarchive.byu.edu/sahs_review/vol40/iss3/3

This Front Matter is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Swiss American Historical Society Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. et al.: Introduction: The Swiss Protestant Reformation

Introduction

The Swiss Protestant Reformation

th On November 28 , 2002 the innocent family Lieu awoke to begin another day of prayer, devotion and work in their hometown of Danane in the Ivory Coast, West Africa. However, at 9 AM gunfire erupted and rebel forces began dropping bombs on the town, announcing that the current civil war in the Ivory Coast had reached Danane, terrifying the citizens and traumatizing the Lieu family to such an extent that they and many of their neighbors resolved to flee, with literally just the shirts on their backs, into the jungle. For months they lived like animals in the wilderness until they were finally given asylum in a refugee camp in neighboring Guinea, under the protection of the High Commission for Refugees. The only thing which stood between the Lieu family and disaster at this dreadful time was the help they received from Swiss and United Nations humanitarian organizations. The family's impoverished father, Mr. Dea Lieu, a farmer and a pastor, has made his way here to Hiwassee College in Madisonville, Tennessee, where he studies theology and agriculture and continues to work with the High Commission for Refugees in in order to find a way to bring his beleaguered family to America and, like so many emigrants before him, to find the American dream. We who know well understand that this charitable treatment of the Lieu family is by no means an anomaly. We recall the Swiss government's decision to give asylum to 295,000 refugees during the Second World War (Rings 315). We remember the intrepid Swiss intervention in the Iran hostage crisis in 1979 resulting in mediation leading to the release of the American prisoners at the American Embassy in Teheran. We are astonished by the high priority the Swiss government continues to give to humanitarian issues: a quarter of the discussions at the National Assembly in deal with refugees, asylum and human rights. 1 Indeed, were we to enumerate all the historical examples of Swiss humanitarianism, we should be required to try the

1 I have personally verified this fact during many visits to the National Assembly in Bern between 1990 and 2004.

5

Published by BYU ScholarsArchive, 2004 1 Swiss American Historical Society Review, Vol. 40 [2004], No. 3, Art. 3

6 Review [November

reader' s patience and to write volumes in order to record the endless saga of Swiss humanitarian intervention and charity for the needy in many countries around the globe. We in the twenty-first century are so accustomed to associating the concept of Switzerland with the concepts of good Samaritanism and asylum that it is difficult for us to conceive of the nation without these noble objectives. And yet it has not always been thus. The establishment of the just and neutral Swiss humanitarian state was a direct consequence of the great Swiss Protestant Reformation in the sixteenth and seventeenth centuries . Not only could pre-Reformation Switzerland not help refugees ; it could barely help itself. Before the Reformation Switzerland was divided into six Episcopal dioceses: Geneva, Coire, Constance, , and Sion. As elsewhere in pre-Reformation great social inequality prevailed. A poor population supported many privileged clergy, who were often negligent in their duties. The numerous monasteries were wealthy but unpopular , and the local bishops resisted any social change. The injustice of the Church's undisputed hegemony was exacerbated by the presence of a closed aristocracy, whose principal aim in life was to defend its social and economic position in order to create an even more economically advantageous situation for its heirs. At all levels of Swiss society during the late fifteenth and early sixteenth centuries the families holding positions of power utilized public funds in order to promote their own private gain (Komer 365). In such an environment there naturally arose numerous popular uprisings. In the Swiss the principal instigators of these revolts were citizens who, fully able to perform governmental functions, were unjustly excluded from any participation in public affairs owing to the system of cooptation , which permitted the families of the aristocracy to monopolize power (Komer 372). These social disorders were evidence of popular resentment toward the absolutist tendencies of a growing ruling oligarchy. If the peasant revolts in sixteenth and seventeenth century Switzerland were violent manifestations of vast discontent , they did not however have as their objective the destruction of the existing social hierarchy . In the Swiss peasant revolts of 1523-1525, for example, the peasants were not seeking to usurp power or to get rid of the existing authorities. They were merely protesting against the excessive power of the cities, and they were demanding the reestablishment of the former more democratic juridical social system which had delegated more authority to the individual towns and villages. https://scholarsarchive.byu.edu/sahs_review/vol40/iss3/3 2 et al.: Introduction: The Swiss Protestant Reformation 2004] Introduction 7

This widespread social unrest in the early sixteenth century was intensified by the decision of the Bernese authorities at the end of the fifteenth century to abolish serfdom in the area under its jurisdiction, which led to extensive social and legal equality in the . This unprecedented Bernese democratic example whetted the appetite of peasants elsewhere for the enjoyment of similar democratic rights. The protests of these restive peasants were further encouraged by the preachers of the Reformation, who preached radical social reform, as well as by the Anabaptists' ideas concerning divine justice and men ' s equality before God (Korner 373). Moreover, the , a social and economic power , was considered to be a rival and an oppressive force by certain disadvantaged groups of the population. It was these latter malcontents who became the defenders and the agents of the Reformation movement, while the conservative privileged social milieux remained devoted to the Church's authority and maintained a skeptical and reserved attitude toward the new social and religious reforms. In addition to economic inequality , there likewise prevailed political inequality in pre-Reformation Switzerland. The country at that time was composed of three legally recognized states : the Confederation, the and the Three Rhaetian Leagues (Komer 361). All questions of common interest were dealt with by the Federal Diet, which served as both a Congress of delegates and the supreme federal authority . In principle a resolution of the assembly did not acquire legally binding force until after ratification by all the individual cantons. Nonetheless the country and the forest cantons traditionally feared the power of this central Diet; they worried lest they become politically outnumbered and dominated by the Swiss states (Komer 363). Thus on several occasions they rejected any attempt to fuse the loose Swiss Confederation into a single federal state. Finally, the new religious schism accentuated and aggravated the already smoldering social and regional antagonisms. Many at the time considered that the Reformation jeopardized the very existence of the Confederation. Onto this scene of social unrest and rebellion came three theologians whose influence would ignite a social revolution throughout Europe and the world: Desiderius Erasmus, and Ulrich Zwingli . Erasmus had been critical of the corruption within the Catholic Church long before the Reformation actually erupted, and yet he had been careful not to question the essential orthodoxy of . A faithful

Published by BYU ScholarsArchive, 2004 3 Swiss American Historical Society Review, Vol. 40 [2004], No. 3, Art. 3 8 Review [November

Catholic and a friend of Pope Leo X, Erasmus merely wished to purify the Catholic faith through closer study of the Church Fathers and the Bible and strove to restore the Church to the moral excellence it had known during the early days of Saint Peter and Saint Paul. Martin Luther, on the other hand, openly broke with Rome and in 1517 attacked many of the traditions of the Catholic Church such as the sale of indulgences. Pope Leo X, needing the revenue that the sale of such indulgences provided, declined to order the abuse corrected (Runkle 186). By the summer of 1519, Luther had gone far beyond his initial position. He declared that the authority of the Bible was greater than that of the Pope, the Church and the Church Councils. In the summer of 1520 a papal bull of excommunication was issued against him. When Luther appeared at Worms, Reproduced by permission ofHein le before the Holy Roman Emperor Karl V. Charles V and the Imperial Diet, he had such widespread support on all levels in that he had to be protected by a pledge of safe conduct. At Worms Luther refused to recant, uttering the now world famous words, "Here I stand. I cannot do

Reprcxlucedby permissionof Heinle Luther before the Diet of Worms, 1521. https://scholarsarchive.byu.edu/sahs_review/vol40/iss3/3 4 et al.: Introduction: The Swiss Protestant Reformation 2004] Introduction 9 otherwise." Thereupon the Emperor honored Leo's condemnation of Luther as a heretic and placed him under formal imperial . Officially, he was now an outlaw. His prince Elector Frederick the Wise of Saxony nonetheless protected him and gave him refuge at the Wartburg in Thuringia (Koepke 50). The spread of Lutheranism throughout Germany was thus encouraged. In the mid 1520's, Erasmus, who could accept neither Lutheran justification by faith nor predestination, broke with Luther; most of the other humanists followed him. Contrary to popular opinion, the spiritual dimension of the Reformation in Switzerland and Zwingli's theology were due, not to Luther, but rather to Erasmus ~d the Humanist movement. Recent Zwinglian research has demonstrated more and more emphatically that the Zurich reformer developed his new profession of faith completely independently of Luther (Komer 375). Indeed, Zwingli had in fact anticipated Luther in rejection of traditional doctrine where it seemed to conflict with Holy Writ, so that in a very real sense Zwingli deserves the title of Father of the Protestant Reformation rather than Luther. Much impressed by the Erasmian idea of the renaissance of Christianity, Zwingli studied with ardor Scholasticism, the Church Fathers, as well as the classics of Antiquity. From 1522 he developed his iconoclastic thought into a formal challenge to the orthodox church authorities, first on the question of compulsory abstention from meat eating during Lent, then about clerical marriage, and thirdly to an attack upon the mass as a sacrifice. Zwingli defended his views in public debates in Zurich in January and October 1523, which traditionally mark the official beginning of the Swiss Protestant Reformation and which led to making evangelical preaching compulsory and to the rejection of pilgrimages, relics, images, .pictures, church organs and the sale of indulgences. Zwingli's appeal to the Bible as the sole guide to doctrine generated a dispute with the Anabaptists, who in 1524 insisted that infant baptism was unbiblical and who called for independent churches instead of the state church of the Zwinglians. They considered tithes, oaths, military service and capital punishment to be unethical and were themselves unjustifiably ostracized as antisocial revolutionaries. After a third public debate in Zurich in 1525, they were outlawed; some were martyred. Other states soon followed the example of Zurich. Attendance at the Catholic mass was made illegal in Zurich in April 1525, an example emulated later by the city of St. Gallen and by , , , Basel and Bern. As in England, the Swiss Protestant

Published by BYU ScholarsArchive, 2004 5 Swiss American Historical Society Review, Vol. 40 [2004], No. 3, Art. 3

10 Review [November

Reformation was accompanied by the dissolution of the monasteries, their revenues being redistributed for education and poor relief in some cases, for normal public expenditures in others. Zwingli's most significant triumph was to secure the adhesion of Bern to his teaching at a public disputation in January, 1528. A Catholic attempt to demonstrate the errors of the Protestant dissenters at the Baden disputation of 1526 was followed by efforts to eliminate "heresy" from the Confederation. Bern adamantly refused to yield to this pressure; there was much sympathy there for Zwingli's condemnation of pensions and mercenary service, and the moral condition of the Bernese clergy was deplorable. The time for reform had come. In 1527 Bern's government accepted married clergy, freedom of evangelical preaching and control of monastic property, and it finally agreed that the case for and against the older and newer beliefs should be settled by public discussion. At this debate the Zwinglian triumph was definitive: images and the mass were permanently rejected and Bern remained exclusively Protestant until the end of the eighteenth century. Despite the intrepid progress of the Reformation throughout much of the Swiss Confederation, certain regions of the country did remain steadfastly Catholic. By the religious ordinance voted at the Diet in 1525, the Catholic cantons proclaimed their attachment to all the elements of the worship and the dogma of the traditional Church. The economic necessity to preserve the tradition of foreign military service, the influence of a few powerful families, and the fact that the reforms had originated in Zurich, whose ambitious expansionism disturbed the small cantons, contributed to the preservation of the Catholic faith in the forest cantons and Zoug. As for the cities of , inner and , the patricians in these places were able to affirm their preponderance in the Councils, and it was they who barred the way to the unacceptably egalitarian Reformation (Komer 379). Although Switzerland was spared the widespread pandemonium and violence which wreaked havoc in Germany during its Peasants' War in 1524, by 1529 the spread of the Reformation in the common lordships of , and neighboring areas had generated a problem of jurisdiction that could only be settled by military force. The inner Catholic cantons-Luzern, Uri, , and -obtained an alliance with Ferdinand 11 of . When the Catholics announced that there would be no in the lands in which they shared authority, Zurich declared war. The

https://scholarsarchive.byu.edu/sahs_review/vol40/iss3/3 6 et al.: Introduction: The Swiss Protestant Reformation 2004] Introduction 11 subsequent conflict between Zurich and the fiye inner Catholic cantons was fortunately soon terminated by the first Peace of Kappel. The failure of Unterwalden to keep promises to Bern enabled Zurich to prevent indispensable supplies of grain from reaching the inner Catholic states and then to declare war for a second time. The Second Kappel War resulted in the defeat and death of Zwingli at Kappel on October 11m, 1531. By the Second Peace of Kappel (November, 1531), Zurich, Bern, Basel and Schaffhausen remained Protestant but unable to advance their cause further; the abbot of St. Gallen was restored and imposed his faith on his dominions; and the communities of the common lordships lost their right of future religious freedom of choice. Bern now turned its attentions to the south to defend its southern borders from Catholic Savoy and Catholic Valais, which prompted its occupation of . Geneva, which did not become part of the Confederation until 1815, could escape domination by Savoy only by reliance upon Bern, which in tum needed for its own security to control the territory, including Lausanne, as far as Lake Geneva. To protect their interests and to consolidate the achievement of the Reformers, Bernese troops besieged Geneva in 1530, compelling the Duke of Savoy to pledge Vaud for security and to allow the gospel to be freely preached there. In 1535 the mass was abolished in Geneva, and in 1536, to prevent a French occupation , a Bernese force overran Vaud. To consummate their conquest of Vaud, the Bernese authorities organized for the first of October, 1536 the illustrious "Dispute of Lausanne," designed to demonstrate publicly and eloquently the superiority of the new faith over the Roman Church. At the end of eight days of discussion, the Protestant faith was indeed declared victorious , and the Bernese government Reprodu ced by permi ssion of Andre Held The Dispute of Lausanne

Published by BYU ScholarsArchive, 2004 7 Swiss American Historical Society Review, Vol. 40 [2004], No. 3, Art. 3 12 Review [November

could emit its Edict of Reformation (Junod 163). Thereafter the territory on both sides of Lake Geneva was incorporated into the Bernese possessions and Zwinglian worship was accepted everywhere in the region. No survey of Reformation Switzerland would be complete without mention of the most famous Protestant theologian . Initially a distinguished French Humanist, Calvin had abandoned the Catholic faith and in 1536 issued from Basel his Institutes of the Christian Religion. As Calvin passed through Geneva in 1536, Farel, who was finding his pastoral duties there beyond his powers, requested that he remain in the city. Calvin became the dominant influence in Genevan affairs. His political opponents were silenced, and the freethinker Jacques Gruet and the Unitarian Michael Severus were put to death. A Presbyterian Church was created with complete local autonomy for the congregation, with ministers, elders and deacons, and served as a model to be emulated by Presbyterian Churches around the globe. In addition to being the hometown of the Presbyterian Church, Geneva also became a haven for refugees until the French Revolution. While Calvin was preaching in Geneva, the alarmed Catholic Church did not remain idle, proclaiming many reforms at the Council of Trent (1545-63) and thus catalyzing the Counter-Reformation. These reforms were welcomed by the Catholic cantons of Luzern, Uri, Schwyz, Unterwalden, Zug, Fribourg and Solothurn, while Glarus and Appenzell remained with divided allegiance. Just as Louis XIV later expelled the from by the Edict of Nantes in 1694, so did the inner Swiss Catholic cantons insist on the expulsion of their dissident Protestant families from Locamo in 1555 in order to preserve their social and religious unity: many of these exiled Protestants found refuge in Zurich, where they made valuable contributions to its industrial development. The Jesuits established a school in Luzern in 1577, and a permanent papal nuncio was received there from 1596. Thus by the mid sixteenth century Reformation Switzerland was divided by canton into definite Protestant and Catholic camps, often pursuing at the international level divergent objectives and obviously weakening the strength and unity of the Swiss Confederation. For example, while Protestant preachers from Geneva were encouraging the French Huguenots to resist royal authority, Catholic Swiss mercenaries were ironically simultaneously fighting against them. And while numerous French Protestants found refuge in Switzerland after the massacre of Saint Bartholomew (August 23-24, 1572), Ludwig Pfyffer of https://scholarsarchive.byu.edu/sahs_review/vol40/iss3/3 8 et al.: Introduction: The Swiss Protestant Reformation 2004] Introduction 13

Luzem not only supported the Catholic "Holy League" against the French Protestant King Henry of Navarre but also united the five inner Catholic cantons with Fribourg in a "Golden League" with Catholic (1586).

CONCLUSION

It would be impossible to overestimate the importance and influence of the Swiss Protestant Reformation. Not only did the movement deepen the understanding of the Christian faith and increase the ethical sensitivity of the themselves; it also had profound reverberations around the entire globe which continue down to the present day. The culture of the United States in particular was profoundly influenced by the movement. The American historian George Bancroft derives the republican institutions of the United States from Calvinism through the medium of English Puritanism. The earliest and most influential settlers of the United States-the Puritans of England, the Presbyterians of Scotland and Ireland, the Huguenots of France, the Reformed colonists from Holland and the Palatinate-were Calvinists. Calvinism still rules in great measure the theology of the Presbyterian, Congregational and Baptist Churches. The Swiss Protestant Reformation also greatly contributed to the education of the population and to worldwide improvements in the art of pedagogy. Through the influence of Erasmus, Swiss teachers and preachers began to stress the necessity of meticulous scholarly research as the basis for any true academic or scientific endeavor, and this principle would form the foundation of modern scholarship and research at universities around the globe. The great mass of Swiss children received their schooling through the lessons and the examinations of the catechism. The university of Basel was reopened in 1532 and became the High School of the Swiss Protestant State. From 1525 to 1559 various Ecoles Superieures, designed especially to educate pastors, were created successively in Zurich, Bern, Lausanne and Geneva. By the end of the Reformation in 1648 Switzerland had one of the most impressive school systems on earth. In the centuries since the educational reforms of the Reformation Swiss scientists from the University of Neuchatel, such as Professors Agassiz, Guyot and Desor at Harvard, and from the Polytechnic Academy of Zurich have greatly inspired their colleagues in fields such as geology and physics, while Swiss physicians

Published by BYU ScholarsArchive, 2004 9 Swiss American Historical Society Review, Vol. 40 [2004], No. 3, Art. 3

14 Review [November

from the Universities of Zurich and Lausanne have made medical discoveries which have greatly alleviated the physical suffering and contributed to the miraculous healing of many patients in many countries. Many American pastors and theology students continue even today to study at Basel, which is perceived by most American Presbyterians as the principal pastoral training school of the Presbyterian Church. The Swiss Protestant Reformation certainly demonstrated the foolishness of Louis XIV' s belief that, in order to have unity and peace, a state could tolerate only a single religion. While the Sun King erroneously sought to solve his kingdom's problems by expelling the Huguenots from France in 1694, the Swiss government found the means to tolerate and even to promote a biconfessional state. Although the numerical strength of at the death of Zwingli accounted for around two thirds of the entire Swiss population, Swiss Protestants did not eclipse their Catholic compatriots: the small Catholic forest cantons had each as many votes in the Federal Diet as the much larger cantons of Zurich and Bern and, notwithstanding their nation's Protestant majority, managed to remain exclusively Catholic until 1848. In addition, the Swiss government of the era offered asylum to some twenty thousand French Huguenots at the time of the Revocation of the Edict of Nantes (1694). Geneva likewise became known as a safe haven for religious and political refugees. Clearly the development of the Swiss tradition of giving asylum and employment to refugees was one of the Reformation's most admirable consequences. Some readers have written to me to express their opinion that some articles in the Review paint an idyllic picture of Swiss history and society. If I praise the achievements of the Swiss Reformation, I wish to reassure the reader that I remain keenly aware of the various crimes perpetrated by some Swiss authorities during this period, for example, the drowning of numerous Anabaptists. Nonetheless, religious persecution in Reformation Switzerland tended to be confined to isolated events, and religious dissenters there did fare far better than dissenters in France and Germany, where entire Protestant congregations were mercilessly slaughtered during the sixteenth century. I am also sure that the reader remains perplexed about how executions of religious dissenters and martyrdoms could occur in a country guided by theological giants such as Erasmus, Zwingli and Calvin and in the course of a movement whose purpose ostensibly was to place Christ's humanitarian and compassionate teachings at the center of https://scholarsarchive.byu.edu/sahs_review/vol40/iss3/3 10 et al.: Introduction: The Swiss Protestant Reformation

2004] Introduction 15 national life. After all, the persecution of Christians by a heathen maniac such as Nero is one thing; the persecution of Christians by certain authorities in an ecclesiastical state such as Switzerland is quite another matter. Clearly the sixteenth century perpetrators of these crimes against humanity had failed to read, or at the least had misread, the New Testament, for any cursory reading of the Gospels instantly reveals to the most casual reader that both God and Christ abhor all violence and command universal brotherhood and peace. We must also remember that the Reformation occurred before the eighteenth century Enlightenment, and it was not until the Enlightenment that teachings on the importance of the toleration for dissenting opinions were universally disseminated through the writings of Montesquieu and Voltaire and became institutionalized as the basic rights of freedom of speech and freedom of religion of the citizens of nations such as the United States, Britain, France and Switzerland. Thus, despite the deplorable occurrence of martyrdoms during this period of intense religious antagonisms, through its unprecedented sensitivity to the needs and rights of refugees, the Swiss Protestant Reformation, like Magna Charta, does represent a key step in the development of the constitutional protection of human rights in nations around the globe. If the Swiss Confederation was spared the bloody massacres which plagued France and Germany during their wars of religion, that is due principally to the nature of the Swiss political system, which prevents anyone from acquiring excessive power. Swiss political and social moderation owe a great deal as well to the traditional institution of arbitration, which under Swiss law obliges adversarial parties in disputes to accept peaceful compromises. Doubtless during the course of the Reformation this legal obligation to accept a compromise appeared frustrating to more than one Protestant or Catholic; nonetheless this arbitrational system did preserve the Confederates from the long devastating wars of religion which their neighbors had to endure. Providing further insurance of social stability in the face of the era's religious animosities were several documents written into Swiss constitutional law, such as the Charter of the Priests (Pfaffenbriet), the Covenant of Sempach (Sempacher Brief) and the 1481 Covenant of (), all of which were designed to regulate internal conflicts and to guarantee domestic peace and which most definitely shielded Switzerland from civil war during the religious conflicts of the sixteenth century.

Published by BYU ScholarsArchive, 2004 11 Swiss American Historical Society Review, Vol. 40 [2004], No. 3, Art. 3 16 Review [November

The Protestant Reformation concluded with the Thirty Years War (1618-48). The most important consequence of this event for the Swiss Confederation was the Swiss Federal Diet's proclamation of international neutrality in 1638, and, by the Treaty of Westphalia in 1648, the recognition in international law of the complete independence of the Swiss Confederation from the jurisdiction of the . We today recognize in the establishment of the independent , neutral, humanitarian Swiss state in 1648 the embryo and the model for that other more recent extremely influential and humanitarian international organization, the United Nations.

Dwight Page Hiwassee College

Bibliography

Busser, Fritz. "Neue Entwicklungen in der Erforschung der schweizerischen Reformation," in Wurzeln der Reformation in Zurich. Zum 500. Geburtstag des Reformators . Leiden: E.J. Brill, 1985. Junod, Louis. "De la Ville Episcopale au Chef-Lieu de Bailliage." In Histoire de Lausanne , Ed. Jean Charles Biaudet. Lausanne: Payot, 1982. Kempff, D. A Bibliography of Calviniana, 1959-1974. Leiden: E.J. Brill, 1975. Koepke, Wulf. Die Deutschen. 3d ed. New York: Harcourt Brace, 1985. Korner, Martin. "Reformes, Ruptures, Croissances 1515-1648." In Nouvelle Histoire de la Suisse. 2d ed, ed. Jean-Claude Favez. Lausanne: Payot, 1986. Pipkin, H. Wayne. A Zwingli Bibliography . Pittsburgh: Clifford E. Barbour Library, Pittsburgh Theological Seminary, 1972. Rings, Werner. Schweiz im Krieg: 1933-1945. Zurich: Chronos Verlag, 1997. Runkle, Gerald. A History of Western Political Theory. New York: The Ronald Press, 1968. Schaff, Philip. The History of the Reformation: Part 2. Vol 8 of History of the Christian Church. Grand Rapids: Win B. Eerdmans Publishing Company, 1910. https://scholarsarchive.byu.edu/sahs_review/vol40/iss3/3 12 et al.: Introduction: The Swiss Protestant Reformation

2004] Introduction 17

Acknowledgements:

In the preceding introduction the illustrations, "Emperor Karl V" and "Luther before the Diet of Worms" are from Die Deutschen 3/E 3rd edition by KOEPKE.© 1985. Reprinted with permission of Heinle, a division of Thomson Learning: www.thomsonrights.com. Fax: 800- 730 - 2215. As for the illustration "The Dispute of Lausanne", it is reprinted by permission of a Swiss photographer, Mr. Andre Held, residing at Bassenger 33, CH-1024 Ecublens, Switzerland.

Published by BYU ScholarsArchive, 2004 13